Exegetical and Hermeneutical Commentary of Joshua 17:14
And the children of Joseph spoke unto Joshua, saying, Why hast thou given me [but] one lot and one portion to inherit, seeing I [am] a great people, forasmuch as the LORD hath blessed me hitherto?
14 18. Complaint of the Children of Joseph
14. And the children of Joseph ] The descendants of Joseph, i.e. the patriarchs of the tribes of Ephraim and Manasseh, were not satisfied with the portion which Joshua had assigned them. The preponderating tribe from the earliest times, and since the Egyptian period the dominant one, they did not deem it sufficient that they had been divided into two, and so obtained a double voice in the national assembly, they claimed more than “one lot and one portion to inherit.”
seeing I am a great people ] At the census in the wilderness of Sinai (Num 1:32-33; Num 2:19) the numbers of Ephraim were 40,500, which placed it at the head of the children of Rachel. The number of Manasseh was 32,200. But forty years later, on the eve of the conquest, while Ephraim had decreased to 32,500, Manasseh had advanced to 52,700. How much they subsequently increased, we can form some estimate by comparing the number of warriors they sent to the coronation of David at Hebron.
forasmuch as the Lord hath blessed me hitherto ] Comp. the words of the dying Jacob, “And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh” (Gen 48:20); and again (Gen 49:25-26; with which comp. Deu 33:13-17),
“The Almighty, who shall bless thee
With blessings of heaven above,
Blessings of the deep that lieth under,
Blessings of the breasts, and of the womb;
The blessings of thy father have prevailed above the blessings of my progenitors
Unto the utmost bound of the everlasting hills:
They shall be on the head of Joseph,
And on the crown of the head of him that was separate from his brethren.”
Fuente: The Cambridge Bible for Schools and Colleges
Seeing I am a great people – The assertion can hardly have been warranted by facts, for at the census Num. 26 the two tribes of Manasseh and Ephraim together were not greatly more numerous than the single tribe of Judah; and now that half the Manassites were provided for on the eastern side of Jordan, the remaining children of Joseph could hardly be stronger than the Danites or the Issacharites. The children of Joseph seem therefore to exhibit here that arrogant and jealous spirit which elsewhere characterises their conduct (Jdg 8:1; Jdg 12:1; 2Sa 19:41; 2Ch 28:7 etc.). A glance at the map shows that their complaint was in itself unreasonable. Their territory, which measured about 55 miles by 70 miles, was at least as large in proportion to their numbers as that of any other tribe, and moreover comprehended some of the most fertile of the whole promised land.
Fuente: Albert Barnes’ Notes on the Bible
The children of Joseph, i.e. of Ephraim and Manasseh, as is manifest, partly from Jos 17:17, where it is so explained; and partly because they mention it as an unreasonable thing, that they, being two, should have out one lot.
Spake unto Joshua, i.e. expostulated with him, when they went and saw that portion which was allotted to them, and found it much short of their expectation.
One lot, and one portion; either,
1. Because they really had but one lot, which was afterwards divided by the arbitrators between them. Or,
2. Because the land severally allotted to them was no more than was little enough for one of them.
A great people, or numerous; for so the Hebrew word oft signifies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-18. the children of Joseph spakeunto JoshuaThe two tribes join in laying a complaint beforethe leader, as to the narrow boundaries of their allotment and itsinsufficiency to be the residence of tribes so vastly increased. ButJoshua’s answer was full of wisdom as well as patriotism. Knowingtheir character, he treated them accordingly, and sarcasticallyturned all their arguments against themselves. Thus he rebuked theirunbelief and cowardice.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the children of Joseph spake unto Joshua,…. Which some understand of the children of Manasseh only; and, indeed, the complaint and arguments used, as well as some circumstances in the account, best agree with them; yet certain it is, that the children of Ephraim accompanied the children of Manasseh, and were present at this interview, as appears from Jos 17:17; and if they did not join with them in the request and complaint expressly, they countenanced and encouraged the same by their presence:
saying, why hast thou given me but one lot and one portion to inherit: this seems to suit better with one than both; for there was a lot for the tribe of Manasseh also, as well as for Ephraim, Jos 17:1; by which it should seem that there were two, and if both made this expostulation, it was not fact; but it may be, that the inheritance which came to them by lot was not as yet divided, and so they called it one lot and one portion, and then it might with propriety be said by them both; and their sense be, that the lot or portion assigned them was only sufficient for one of them, and not for both:
seeing I [am] a great people; as especially both tribes put together were;
forasmuch as the Lord hath blessed me hitherto? this best agrees with the tribe of Manasseh, which, since their coming out of Egypt, was increased twenty thousand five hundred, whereas the tribe of Ephraim was decreased; compare Nu 1:33 with Nu 26:34. Now it might have been expected by them, that as Joshua was of the tribe of Ephraim, that he would have favoured their cause on that account, and that they should have obtained the grant of an addition by that means; but Joshua was impartial in his administration, and showed no favour and affection on that score, as appears by what follows.
Fuente: John Gill’s Exposition of the Entire Bible
Complaint of the Descendants of Joseph respecting the inheritance allotted to them. – Jos 17:14. As the descendants of Joseph formed two tribes (Ephraim and Manasseh), they gave utterance to their dissatisfaction that Joshua had given them (“ me,” the house of Joseph, Jos 17:17) but one lot, but one portion ( , a measure, then the land measured off), for an inheritance, although they were a strong and numerous people. “ So far hath Jehovah blessed me hitherto.” , to this (sc., numerous people), is to be understood de gradu ; , hitherto, de tempore . There was no real ground for this complaint. As Ephraim numbered only 32,500 and Manasseh 52,700 at the second census in the time of Moses (Num 26), and therefore Ephraim and half Manasseh together did not amount to more than 58,000 or 59,000, this tribe and a half were not so strong as Judah with its 76,500, and were even weaker than Dan with its 64,400, or Issachar with its 64,300 men, and therefore could not justly lay claim to more than the territory of a single tribe. Moreover, the land allotted to them was in one of the most fertile parts of Palestine. For although as a whole the mountains of Ephraim have much the same character as those of Judah, yet the separate mountains are neither so rugged nor so lofty, there being only a few of them that reach the height of 2500 feet above the level of the sea (see Ritter, Erdk. xv. pp. 475ff.; V. de Velde, Mem. pp. 177ff.); moreover, they are intersected by many broad valleys and fertile plateaux, which are covered with fruitful fields and splendid plantations of olives,vines, and fig trees (see Rob. iii. p. 78, Bibl. Res. pp. 290ff.; Seetzen, ii. pp. 165ff., 190ff.). On the west the mountains slope off into the hill country, which joins the plain of Sharon, with its invariable fertility. “The soil here is a black clay soil of unfathomable depth, which is nearly all ploughed, and is of such unusual fertility that a cultivated plain here might furnish an almost unparalleled granary for the whole land. Interminable fields full of wheat and barley with their waving ears, which were very nearly ripe, with here and there a field of millet, that was already being diligently reaped by the peasants, presented a glorious sight” ( Ritter, Erdk. xvi. pp. 567-8).
Jos 17:15 Joshua therefore sent them back with their petition, and said, “ If thou art a strong people, go up into the wood and cut it away,” i.e., make room for houses, fields, and meadows, by clearing the forests, “ in the land of the Perizzites and Rephaim, if the mountain of Ephraim is too narrow for thee.” The name “mountain of Ephraim” is used here in a certain sense proleptically, to signify the mountain which received its name from the tribe of Ephraim, to which it had only just been allotted. This mountain, which is also called the mountain of Israel (Jos 11:16, Jos 11:21), was a limestone range running from Kirjath-jearim, where the mountains of Judah terminate (see at Jos 11:21), to the plain of Jezreel, and therefore embracing the greater part of the tribe-territory of Benjamin. The wood, which is distinguished from the mountain of Ephraim, and is also described in Jos 17:18 as a mountainous land, is either the mountainous region extending to the north of Yasir as far as the mountains at Gilboa, and lying to the west of Beisan, a region which has not yet been thoroughly explored, or else, as Knobel supposes, “the broad range of woody heights or low woody hills, by which the mountains of Samaria are connected with Carmel on the north-west ( Rob. iii. p. 189), between Taanath and Megiddo on the east, and Caesarea and Dor on the west.” Possibly both may be intended, as the children of Joseph were afraid of the Canaanites in Beisan and in the plain of Jezreel (Jos 17:16). The Rephaim were dwelling there, a tribe of gigantic stature (see at Gen 14:5), also the Perizzites (see at Gen 13:7).
Jos 17:16 The children of Joseph replied that the mountain (allotted to them) would not be enough for them ( , as in Num 11:22; Zec 10:10); and that all the Canaanites who dwelt in the land of the plain had iron chariots, both those in Beth-shean and its daughter towns, and those in the valley of Jezreel. , the land of the plain or valley land, includes both the valley of the Jordan near Beisan, and also the plain of Jezreel, which opens into the Jordan valley in the neighbourhood of Beisan ( Rob. iii. p. 173). The plain of Jezreel, so called after the town of that name, is called the “great field of Esdrelom” in Judith 1:4, and by Josephus. It is the present Merj (i.e., pasture-land) Ibn Aamer, which runs in a south-westerly direction from the Mediterranean Sea above Carmel, and reaches almost to the Jordan. It is bounded on the south by the mountains of Carmel, the mountain-land of Ephraim and the range of hills connecting the two, on the north by the mountains of Galilee, on the west by the southern spurs of the Galilean highland, and on the east by the mountains of Gilboa and the Little Hermon (Jebel Duhy). Within these boundaries it is eight hours in length from east to west, and five hours broad; it is fertile throughout, though very desolate now (see v. Raumer, Pal. iii. pp. 39ff.). “ Iron chariots ” are not scythe chariots, for these were introduced by Cyrus, and were unknown to the Medes, Persians, and Arabians, i.e., to the early Asiatics before his time ( Xen. Cyr. vi. 1, 27, 30), as well as to the ancient Egyptians (see Wilkinson, Manners and Customs, i. p. 350); they were simply chariots tipped with iron, just as the Egyptian war-chariots were made of wood and strengthened with metal nails and tips ( Wilkinson, pp. 342, 348).
Jos 17:17-18 As the answer of the children of Joseph indicated cowardice and want of confidence in the help of God, Joshua contented himself with repeating his first reply, though more fully and with the reasons assigned. “ Thou art a strong people, and hast great power; there will not be one lot to thee: ” i.e., because thou art a numerous people and endowed with strength, there shall not remain one lot to thee, thou canst and wilt extend thine inheritance. “ For the mountain will be thine, for it is forest, and thou wilt hew it out, and its goings out will become thine.” By the mountain we are not to understand the mountains of Ephraim which were assigned to the Ephraimites by the lot, but the wooded mountains mentioned in Jos 17:15, which the children of Joseph were to hew out, so as to make outlets for themselves. “ The outgoings of it ” are the fields and plains bordering upon the forest. For the Canaanites who dwelt there (Jos 17:15) would be driven out by the house of Joseph, just because they had iron chariots and were strong, and therefore only a strong tribe like Joseph was equal to the task. “Not one of the tribes of Israel is able to fight against them (the Canaanites) because they are strong, but you have strength enough to be able to expel them” ( Rashi).
Fuente: Keil & Delitzsch Commentary on the Old Testament
14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto? 15 And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee. 16 And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel. 17 And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only: 18 But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.
Here, I. The children of Joseph quarrel with their lot; if they had had any just cause to quarrel with it, we have reason to think Joshua would have relieved them, by adding to it, or altering it, which it does not appear he did. It is probable, because Joshua was himself of the tribe of Ephraim, they promised themselves that they should have some particular favour shown them, and should not be confined to the decision of the lot so closely as the other tribes; but Joshua makes them know that in the discharge of his office, as a public person, he had no more regard to his own tribe than to any other, but would administer impartially, without favour or affection, wherein he has left an excellent example to all in public trusts. It was a very competent provision that was made for them, as much, for aught that appears, as they were able to manage, and yet they call it in disdain but one lot, as if that which was assigned to them both was scarcely sufficient for one. The word for complainers (Jude 16) is mempsimoiroi, blamers of their lot:– 1. That they were very numerous, through the blessing of God upon them (v. 14): I am a great people, for the Lord has blessed me; and we have reason to hope that he that hath sent mouths will send meat. “I am a great people, and in so small a lot shall not have room to thrive.” Yet observe, when they speak thankfully of their present increase, they do not speak confidently of the continuance of it. “The Lord has blessed me hitherto, however he may see fit to deal with me for the future.” The uncertainty of what may be must not make us unthankful for what has been and is done in kindness to us. 2. That a good part of that country which had now fallen to their lot was in the hands of the Canaanites, and that they were formidable enemies, who brought into the field of battle chariots of iron (v. 16), that is, chariots with long scythes fastened to the sides of them, or the axle-tree, which made great destruction of all that came in their way, mowing them down like corn. They urge that though they had a good portion assigned them, yet it was in bad hands, and they could not come to the possession of it, wishing to have their lot in those countries that were more thoroughly reduced than this was.
II. Joshua endeavours to reconcile them to their lot. He owns they were a great people, and being two tribes ought to have more than one lot only (v. 17), but tells them that what had fallen to their share would be a sufficient lot for them both, if they would but work and fight. They desired a lot in which they might indulge themselves in ease and luxury. “No,” says Joshua, “you must not count upon that; in the sweat of thy face shalt thou eat bread is a sentence in force even in Canaan itself.” He retorts their own argument, that they were a great people. “If so, you are the better able to help yourselves, and have the less reason to expect help from others. If thou hast many mouths to be filled, thou hast twice as many hands to be employed; earn, and then eat.” 1. He bids them work for more (v. 15): “Get thee up to the wood-country, which is within thy own border, and let all hands be set to work to cut down the trees, rid the rough lands, and make them, with art and industry, good arable ground.” Note, Many wish for larger possessions who do not cultivate and make the best of what they have, think they should have more talents given them who do not trade with those with which they are entrusted. Most people’s poverty is the effect of their idleness; would they dig, they need not beg. 2. He bids them fight for more (Jos 17:17; Jos 17:18), when they pleaded that they could not come at the wood-lands he spoke of because in the valley between them and it were Canaanites whom they durst not enter the lists with. “Never fear them,” said Joshua, “thou hast God on thy side, and thou shalt drive out the Canaanites, if thou wilt set about it in good earnest, though they have iron chariots.” We straiten ourselves by apprehending the difficulties in the way of our enlargement to be greater than really they are. What can be insuperable to faith and holy resolution?
Fuente: Matthew Henry’s Whole Bible Commentary
Complaint of Ephraim and Manasseh, vs. 14-18
Here occurs the first instance of a significant characteristic of the descendants of Joseph, especially Ephraim, pride. Perhaps they were justifiably proud of their heritage from the godly Joseph, and for the great predictions the patriarch Jacob made concerning them in Gen 48:15-22; Gen 49:22-26.
But here they exhibit selfish pride and haughtiness in their boastfulness that they deserve more than the other tribes because of their greatness. They even assert their claim on the basis of the Lord’s blessing of them through Jacob (verse 14). Other examples of their haughty pride may be found in Jdg 8:1-3; Jdg 12:1-6. The Lord states that He shall judge their pride (Hos 5:5; Hos 7:10). Here Israel, in Hosea, is equated with Ephraim, the ruling tribe. See also Pro 16:18.
Joshua answered the tribes of Joseph by challenging them to prove their greatness by going into the forested land within their borders and cutting down the Perizzites, thus making for themselves a more commodious area.
They complained again that this would still not be sufficient and that they could not possess all that had been given them because of the Canaanite tribes who lived in the valleys. These enemies they considered too formidable, with their military armament, such as iron chariots.
In answer to this final plea Joshua agreed that Ephraim and Manasseh were indeed a great people. (Joshua himself was an Ephraimite.) He appealed to their sense of pride by telling them they had great power and would surely acquire more than one lot.
He predicted that they would not only cut down the Perizzites, but also overcome the iron chariots of the Canaanites. Indeed they had all power through their God, whom they needed only to trust and launch out obediently against their enemies, (cf. Mat 28:18-20).
In this chapter we see again the result of faltering faith, which allows the enemy to encroach upon the Lord’s people. We observe also the carefulness of the Lord in justly giving each tribe his due, even to the sharing of cities with other tribes where necessary. Then finally we are given a picture of the ugliness of selfish pride, while in Joshua we also get a lesson in successfully dealing with those afflicted with it.
Fuente: Garner-Howes Baptist Commentary
14. And the children of Joseph spoke unto Joshua, etc Although they clothe their complaint with some color of excuse, yet they dishonestly disguise the fact, that more was comprehended in one lot than was proper for one tribe. I know not, however, whether or not the lot was cast indefinitely for the sons of Joseph: it certainly does not seem congruous that it should be so. Joshua and the other dividers were not unaware that Ephraim and Manasseh formed two heads, or two stems: and it has repeatedly been said before that the land was divided into ten tribes, which number was not accurate, unless the tribe of Manasseh was considered distinct from that of Ephraim. It is certain, therefore, that they had not fallen into such a gross blunder as to throw the two names into one lot. Now, to conceal two tribes under the name of Joseph, in order to defraud them of half their right, would have been intolerable injustice. We may add, that the domain of each was distinctly explained and described by its proper boundaries. (159)
We are therefore led to conclude, that when the lots were cast for the two tribes, the admirable counsel of God arranged that the brothers, who had a common father, should be contiguous and neighbors to each other. It is unworthy in them, therefore, to complain and plead that only one inheritance had been given to them, because Joshua had neither such heartlessness nor so much malice as to defraud them of a clear right either through thoughtlessness or envy. (160) But herein lay the falsehood of their complaint concerning narrow boundaries, that they counted all that was yet to be acquired by warlike prowess as nothing; as if the lot had assigned portions to the other tribes only in subjugated territory. Joshua, accordingly, in a single sentence, refutes and disposes of their plea, and retorts upon them a charge by which they were trying to throw obloquy upon him. If your resources and your numbers are so great, why, he asks, do you not make an inroad on the enemy, whose country has been given to you? Nor will the event disappoint you, if, trusting to the promise of God, you boldly proceed to the inheritance which he has bestowed upon you. We see how, although proper provision had been made for them, they were so blinded by sloth as to complain that they were straitened for room, because they were unwilling to move their finger to seek the full possession of their inheritance. Wherefore, this passage teaches us, that if at any time we think less is performed for us than is due, we ought carefully to shake off all delays, and not rashly throw upon others the blame which is inherent in ourselves.
(159) The omitted paragraph of the section of Jos 17:11 is inserted here. — Ed.
(160) It is impossible, of course, to make any suppositions at variance with the honor and integrity of Joshua, and it must therefore be held that in whatever manner the lot was taken for the children of Joseph, the strictest equity was observed. Is it necessary, however, to adopt one of the two alternatives, — either that separate lots were taken for Ephraim and Manasseh, or that Joshua deceived them? Though they counted as two tribes, they had only one patriarch for their ancestor, and it may therefore have been most expedient that, as they were brethren, their settlements should be adjacent to each other. This might, perhaps, have been obtained by taking separate lots, for we have already seen, on several occasions, how the lot, though apparently fortuitous, was providentially controlled, so as to give results at once confirmatory of ancient predictions, and conducive to the public good; and we may therefore presume that even if separate lots had been taken, the result might be still have been to place the two kindred tribes in juxtaposition. But this was only problematical, and the only way of placing the matter beyond doubt was to make one lot serve for both. And there was no necessary injustice in this, since, as has been repeatedly observed, the lot only fixed the locality, without determining its precise limits, and thus left it open to enlarge or curtail them according to the extent of the population. If injustice had been done to the children of Joseph, it would not have been merely because they had been placed in one lot, but because this lot, though really intended for two tribes, had been left as small as if it had been intended only for one. The unreasonableness and dishonesty of the complaint, therefore, lay, according to this view, in their insisting on the fact that only one lot had been taken, and at the same time keeping out of view the other equally important fact, that in fixing its boundaries due allowance had been made for their numbers, and distinct settlements of sufficient magnitude given to each. That only one lot had been taken is strongly confirmed by the whole tenor of the narrative: First, When the children distinctly put the question to Joshua, “Why has thou given me but one lot and one portion to inherit?” he does not silence them at once by answering that the assertion which they thus broadly made in the form of a question was not true. On the contrary, the indirectness of his answer seems to imply that the truth of the assertion could not be denied. Secondly, The narrative in Jos 16:0, in describing the allocations of Ephraim and Manasseh, speak of them as forming only one lot. Thus, it is said, (Jos 16:1,)
“
The lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east;”
and (Jos 16:4.)
“
So the children of Joseph, Manasseh and Ephraim, took their inheritance.”
—
Ed.
Fuente: Calvin’s Complete Commentary
PROGRESS BY DIVINE PROVIDENCE
Jos 17:14
THIS text, when originally uttered, was the grumbling of Ephraim and Manassehthe children of Josephabout the portion of land that had been assigned to them. They felt that something more was due.
Charles Spurgeon says, He who would please all, attempts the impossible. God Himself was quarreled with. And yet, in their very grumbling, these sons of Joseph expressed a great truth. God had blessed them hitherto, and it was meet that they should make mention of it. In no spirit of complaint, but rather to express gratitude, to secure inspiration, and to suggest service, have I chosen this text; and brief as it is, we will find both milk and meat in it.
Permit me to set in order its most evident suggestions.
REVIEW THE LORDS PLANS
Evidently the tribes of Ephraim and Manasseh are reverting in memory to what God has been to them and what He has done for them; and their spokesman expresses it in the text, Forasmuch as the Lord hath blessed me hitherto.
We must realize that leadership is with the Lord. The individual is ever prone to forget that fact. The Church of God is alike tempted to the same, and yet Isaiah makes it perfectly clear that God is both the vanguard and the rereward of the Church. To Zion He says, The Lord will go before you, and the God of Israel will be your rereward. Therein is unspeakable comfort. We are not left to draw up a map of life and lay out our own roads; or a chart of the seas and determine our own course. If we had that to do, we should spend the greater part of our time retracing our steps or turning about the ship. Children of chance we should become. But there is something better for Gods own. Every one of them has a right to sing,
He leadeth me! O blessed thought!
O words with heavenly comfort fraught!
Whateer I do, whereer I be,
Still tis Gods hand that leadeth me.
Sometimes mid scenes of deepest gloom,
Sometimes where Edens bowers bloom,
By waters still, oer troubled sea,
Still tis His hand that leadeth me!
Lord! I would clasp Thy hand in mine,
Nor ever murmur nor repine;
Content whatever lot I see,
Since tis my God that leadeth me.
And when my task on earth is done,
When by Thy grace the victorys won,
Even deaths cold wave I will not flee,
Since God through Jordan leadeth me.
We must recognize the appointments of His plans. Like the children of Joseph, men are likely to forget that the Lord who hath blessed us has had a definite purpose in the same; and that purpose is involved in a great plan for us. It is still more difficult to recognize His appointment in our disappointment. It is hard for Joseph to believe that Gods appointment involves a country where the trees must be felled, and the giants of the Canaanites destroyed. This is hard work! This is running great risk! This is success through suffering! This is refinement by fire; and the flesh starts back from it. And yet, Gods plan was just as definite in Pauls imprisonment as in Pauls preaching; just as surely in the cross of Christ as in the coming Throne. I have often watched the lightning artist drawing a picture. The strokes appeared to go wild, and to create only confusion, but suddenly some finishing touches were added, and lo, the perfect face or form was before you. It is a good deal so with much of Gods work. When we see Him at it we are tempted to criticise His movements, but if we will only follow Him far enough, we will find in the finished plan the execution of a definite and wise purpose. I have little doubt that many things now made instances of complaint will one day, be looked back upon as an occasion of joy and rejoicing. In one of George MacDonalds books you find this bit of conversation. Said Mrs. Faber bitterly, I wonder why God made me? I am sure I dont know what was the use of making me. Perhaps not much yet, replied Dorothy, but then He hasnt done with you yet. He is making you, and you dont like it. The same truth obtains with reference to the whole work of the Church of God. A half finished house is not a gainly looking thing, and if every man was not more or less of an architect, he would look upon unfinished walls and uncovered timbers to criticise them. On the contrary, knowing the builders are following a plan, he waits until it is finished to pronounce his judgment upon the same, and then finds only occasion for commendation upon both its beauty and utility. It is not always easy to recognize the Divine appointment in the processes of life. But when His Word shall have been made good wherein He said, What I do thou knowest not now, but thou shalt know hereafter, we see the great truth expressed by him who said, Disappointment is often only another spelling of His appointment.
It is ours to rehearse the special events of Gods intervention. It is good when the descendants of Joseph have recognized the fact, The Lord hath blessed me hitherto, but it is altogether right that he should give expression to the same. Let the redeemed of the Lord say so. Think of the significance of the 78th Psalm! There the Psalmist rehearses the entire history of Israel, and her relationship to Gods leadings. He reviews the oppression of Egypt, the crossing of the Dead sea, the forty years in the wilderness, and the final conquest of Canaan, evidently to remind his people of their obligation to God. There is no better exercise for the individual than that in which the saved Gadarene engaged, namely, telling how great things the Lord had done for him. When Jesus sent out the seventy, they shortly returned to rehearse how they had preached the Gospel, healed the sick and saw even devils subject to them. Wherever you find a prayer-meeting in which people truthfully relate their latest experiences of grace, there will the crowd assemble. The live church is the one that is constantly experiencing the interventions of the Divine One. Charles Spurgeon, speaking of the favors which had been enjoyed by his church, said, Strangers will excuse us if we have a little mutual joy in what the Lord has done for us in a considerable time. These thirty-three years He has been with us, we have never been without conversions, never without fresh labor for Christ and fresh projects; and never a failure, nor a division of heart. We have gone from strength to strength in the Lords work. College, orphanage, colportage, evangelists, mission hallsthirty-four of themSunday Schools, etc. What then? Stop, says the Devil. We shall do nothing of the kind, said Spurgeon. We must keep our institutions going for Christs sake. And, in proportion as the Church of God is loyal and true, it will not only continue to work for the Christ, but tell to the world how great things He has done for it. We could repeat Spurgeon word for word, concerning our thirty years pastorate in Minneapolis.
Years ago an article was published in the English papers to the effect that the King of Italy had appeared in a court of law in behalf of a poor man charged with murder. He had run down another with his wagon and left him dying. The king who had witnessed the accident volunteered the testimony, The horse had mastered the driver, and the man was not to be blamed.
Cant you imagine that from that hour, King Humberts praises were on that mans lips and he was always telling how the king had favored him? And, when I look back over these thirty years of our labor together, I feel that this people have peculiar occasion both to love the Lord, and rehearse the special events of His intervention. In that time we have known His continuous favor in souls saved, missions planted and maintained, a Bible School organized and prospered, evangelists sent forth, some of them becoming our representatives in foreign lands; womens and young peoples societies prospered; and last, but not least, a safe conduct through a short period of storm to a long-continued state of delightful harmony.
To speak of the many minor matters, and yet matters of moment to our church life, in which His hand has appeared, would be impossible, so great is their multitude; and yet the Lord grant us the grace to rehearse them again and again to His own Names honor and glory, saying, with the sons of Joseph, The Lord hath blessed us hitherto.
REASON TO THE LORDS PURPOSES
His past gives pledge of his purpose. The phrase, Forasmuch as the Lord hath blessed me hitherto is one that involves an argument. The son of Joseph means to say, He who has done for us in the past will be with us in the days to come. In truth, the confidence that makes all things possible rests upon this principle. This is the basis of commercial integrity. Men trust those of good report. The same is true in the social world. We confide in the future of the people whose past has confirmed a good reputation. Why should we not, therefore, reason to Gods purposes as we think of how He has preserved us in the past?
Think of the twenty-third Psalm as an illustration of this great truth! What is David doing there? He is rehearsing what God has done for him, and what God has been to him:
The Lord is my shepherd; I shall not want.
He maketh me to lie down in green pastures: He leadeth me beside the still waters.
He rest or eth my soul: He leadeth me in the paths of righteousness for His Names sake.
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me.
Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil: my cup runneth over.
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.
His continuance is the ground of our confidence. Hithertothe meaning is, up to this very moment! It is not the acknowledgment of favors in some far past. Last month He helped me. Last week He helped me. Yesterday He helped me. His help has continued this morning, and up to this minute. How our confidence in Him is thus encouraged. I remember that Henryck Sienkiewicz has a volume entitled, After Bread. It is the story of a poor Polish girl who came to this country with her father, torn from homeland and her lover. Her father failed to find employment. They went from bad to worse until starved to very insanity. The old man attempted to take away the life of his child, to rid himself of the sight of her suffering. But the Lord preserved her and sent her finally to a rich Polander, who received her as a very daughter, provided her every privilege of his house, and finally fitted her and her father out with clothing, passage and money for a Western trip in search of a livelihood, if not possible wealth.
In the far West the father died, the expedition failed, the girl went down to the very edge of the grave and begged newly-found friends to send her back to New York to the man who had once done her so great a kindness. But being returned, she was doomed to disappointment. The man had moved, no one knew where, and strangers occupied the house; and, in her utter despair, she drowned herself off the pier where the father years before had attempted her death. But the favors of our God are not old favors. He moves not beyond the successful search of His own. They are as new as this morning, as fresh as the latest breath, Hitherto hath the Lord helped us. Oh, what ground of confidence against the future.
Our helper, God, we bless Thy Name,
Whose love forever is the same;
The tokens of whose gracious care
Begin and crown and close the year.
Amid ten thousand snares we stand,
Supported by Thy guardian hand;
And see, when we review our ways,
Ten thousand monuments of praise.
Thus far Thine arm has led us on;
Thus far we make Thy mercy known;
And while we tread this desert land,
New mercies shall new songs demand.
Our grateful souls on Jordans shore
Shall raise one sacred pillar more,
Then bear, in Thy bright courts above,
Inscriptions of immortal love.
His resources are the assurance of our successes. When Job said of God, Lo, He is strong, he was only expressing his confidence in the Omnipotent One. And it is a significant expression in Num 23:21-22, The shout of a king is among them. God brought them out of Egypt; He hath, as it were, the strength of an unicorn. Truly, when the Lord is with one he has power. Witness the ministry of Spurgeon. Men everywhere attempt to explain his success and to understand his secret. There was but one explanation. The secret was an open one. Gideon long since came into it and the inspired explanation is, The Spirit of the Lord came upon Gideon. No wonder the Psalmist wrote, The Lord is the strength of my life; of whom shall I be afraid (Psa 27:1).
O God, our help in ages past,
Our hope for years to come,
Our shelter from the stormy blast,
And our eternal home.
Beneath the shadow of Thy throne
Thy saints have dwelt secure;
Sufficient is Thy arm alone,
And our defense is sure.
Before the hills in order stood,
Or earth received her frame,
From everlasting Thou art God;
To endless years the same.
O God, our help in ages past,
Our hope for years to come,
Be thou our guard while troubles last,
And our eternal home.
RESPOND TO THE LORDS APPEALS
The past is but a suggestion of Gods further plans. The conflicts in Egypt over, the long march of the wilderness past, it still remains to clear the mountains and occupy the valleys. The one blessed feature about Gods work is that it is never done. This is not a weariness to the flesh, but an inspiration to service. In business men like to get into a realm practically limitless; in the Christian religion every believer finds a realm perfectly limitless. The more one does the more Divine appointments multiply. Truly, the whole process of Christian labor is that of sowing even while one reaps, and the ripening harvest ever increases. The phrase regarding Canaan is as true today as when uttered, There remaineth yet very much land to be possessed.
In enlarged enterprises He privileges us a part. God is ever increasing the circle of His interest, and teaching us to walk with Him farther afield. It is related that the young eaglets, when they first leave the nest, make a very small circle, but as they learn that their wings will bear them, they enlarge it again and again, until they go forth under all the heavens. I believe that every time God calls to a special service and tests our strength, He is only fitting us for larger endeavor, training us to go farther afield with Him. And surely the Church of God needs to get the use of her wings. The circle described by the average one is small, pitiably small. We are not called to little things; we are privileged a part with Him who spake and the worlds were, and who at this present moment is engaged, with all His wisdom and strength, in the great problem of saving lost men.
It is all right for us to rejoice over battles fought, and victories won. It is all right, I believe, to review our past and to praise God for it.
Thirty years ago, on March 1st, 1897, this pastorate began. By a clearing of the membership rolls, we reduced our numbers to 585. The statistical table for these years follows.
Comparative Statement Covering Present Pastorate 18971927
| Year Ending | Basket | Receipts for | Total | |||
| Apr. 1 | Membership Offering | Cur. Expenses | Receipts | |||
| 1897 | 585 | $1,086.41 | $7.70474 | $4,762.19 | ||
| 1898 | 828 | 777.48 | 11,507.98 | 21,825.59 | ||
| 1899 | 904 | 665.50 | 10,434-74 | 17,641.94 | ||
| 1900 | 9 72 | 745-37 | 12,503.88 | 18,325.98 | ||
| 1901 | 999 | 661.65 | 9.353-54 | 14,553-89 | ||
| 1902 | 1,037 | 766.61 | 10,972.90 | 17,085.05 | ||
| *1903 | 963 | 87347 | 10,563.88 | 21,359-73 | ||
| 1904 | 1,054 | 891.01 | 12,144.32 | 20,370.75 | ||
| 1905 | 1055 | 1,000.50 | 12,920.96 | 21,082.67 | ||
| 1906 | 1,119 | 872.65 | 13,936.01 | 19,70341 | ||
| 1907 | 1,183 | 1144.91 | 13,798.81 | 21,119.41 | ||
| 1908 | 1,292 | 1,259.62 | 13,968.51 | 21,619.60 | ||
| 1909 | 1,386 | 1,29244 | 16,44375 | 25,14421 | ||
| 1910 | 1486 | 1,55421 | 20,001.25 | 34,175.05 | ||
| 1911 | 1439 | 1,329.68 | 38,626.92 | 55425.41 | ||
| 1912 | 1,480 | 1,554-63 | 15,242.59 | 33418.05 | ||
| 1913 | 1,533 | 1477.60 | 14,852.38 | 33,942.27 | ||
| 1914 | 1,583 | 1,939-50 | 16,509.23 | 35.977.16 | ||
| 1915 | 1,695 | 2,301-74 | 16,547.82 | 46,74479 | ||
| 1916 | 1,739 | 2,571-59 | 14,306.55 | 70,290.71 | ||
| 1917 | 1,783 | 2,558.07 | 11,645.82 | 75,26048 | ||
| 1918 | 1,907 | 3,226.82 | 14,824.60 | 61,30440 | ||
| 1919 | 2,102 | 2,783.71 | 22,22245 | 64422.92 | ||
| 1920 | 2,221 | 4,848.87 | 21,931.24 | 101,690.18 | ||
| 1921 | 2,393 | 7,064.10 | 27,558.97 | 138,408.72 | ||
| 1922 | 2,489 | 6,937-17 | 25,503.44 | 126,93415 | ||
| 1923 | 2,658 | 6,646.90 | 27,322.32 | 201,139.32 | ||
| 1924 | 2,808 | 7430.60 | 40,495-91 | **229,10454 | ||
| 1925 | 2,909 | 9,19070 | 48,686.75 | 200,637.03 | ||
| 1926 | 2,990 | 8,510.23 | 48,37585 | 197,699.85 | ||
| *1927 | 3,102 | 7,03935 | 45,561.05 | 236,30442 |
*A new church formed 146 letters granted
**Award from city for street widening included $41,220.00.
We should raise our Ebenezer, and say, Hitherto hath the Lord helped us. But as the quaint Spurgeon once put it, We should not lift up an Ebenezer to sit down on it. That is not what this stone is meant for. I have a commission to put spikes on the top of this stone. We must not dream of sitting down upon, Hitherto hath the Lord helped us. A voice from the throne saith, Speak unto the Children of Israel, that they go forward! If some seas are in the rear, there are lands ahead to be occupied, and enemies yet to conquer. Forward then, in Gods Name!
His projects can only be discovered by prayer. Magazine articles and books oft discuss Prayer as a Working Force. And truly it is! Wisdom is in prayer as well as strength. Man needs to be upon his knees for the enduement of power; he must know the Divine will before he can discover the Divine appointment. The great General Booth once told an audience that he opened his watch and prayed with eyes open wide and talked with the Lord full fifteen minutes at a time. He said a lot of our prayers are only petitions, and we make ourselves pestiferous beggars before God. We drop on our knees and ask and ask and ask; but we do not even wait for His reply, nor listen for the still small voice that would give us direction.
The great need of the hour is to know what God would have us to do. That must precede even the power to perform, or else we will be going on missions to which we have never been appointed, and undertaking labors to which God has never called. When one remembers that Jesus Christ was much in prayer, that the early morning found Him upon His knees, and the mid-night hour revealed this infinite One in the same attitude of inquiry, he has an interpretation of the text where it is written of Him, Lo, I come to do Thy will; and it may be discovered by asking the great question, Lord, what wilt Thou have me to do?
Aye, my friends, that is the query for you and for me this morning. Hitherto the Lord hath helped us. I am unable this morning to lay my finger upon a single point and say, There, we made a serious mistake and went forward without the leadings of the pillar of cloud and fire. May the very favors which have been ours for the past three decades impress us more deeply this hour than ever. If we are not to fail in the future, if we are not to go on foolish errands, if we are not to find defeat, as did the Children of Israel at Ai, we must wait upon God until His will is clearly revealed.
Fuente: The Bible of the Expositor and the Evangelist by Riley
The Complaint of the Children of Joseph Jos. 17:14-18
14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the Lord hath blessed me hitherto?
15 And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.
16 And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel.
17 And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only:
18 But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.
12.
What was the request of the children of Joseph? Jos. 17:14
The children of Joseph asked for more than one lot and one portion. Ephraim must have led in this request. They were saying that since the descendants of Manasseh received two portions in two lotsone east of the Jordan and one west of the Jordanthey, too, should receive an equal amount of territory. Manasseh west may have joined in the request, since the complaint is attributed to the children of Joseph.
13.
What was Joshuas answer? Jos. 17:15-18
In effect, Joshua told them to make full use of what they had. The territory which they possessed was very mountainous, but it would be possible for them to terrace the hillsides and grow crops on the slopes. The Perizzites were Canaanite villagers; and if the children of Joseph had driven out all these people from their villages and taken possession of them, they would have had plenty of room.
14.
Why mention the chariots of iron? Jos. 17:18
No record is made prior to this time of the Israelites having any chariots for warfare. Their battles were fought by men with swords and spears. Her soldiers were on foot and at a disadvantage when going against those who had these chariots. Jabin, king of Hazor, the leader of the northern coalition, had used these chariots against the children of Israel (Jos. 11:6). The people of Israel had defeated these Canaanites in this engagement. The children of Joseph were fainthearted in feeling that they would not be able to possess the land since their enemies had these chariots, They were evidently looking for an excuse,
Fuente: College Press Bible Study Textbook Series
COMPLAINT OF THE CHILDREN OF JOSEPH, Jos 17:14-18.
[According to Ewald, this passage is “one of the most remarkable relics of the oldest historical composition. The narration almost stammers, as if it had yet to learn an easy flow. Its prose is as rough and hard as a stone.” The event described probably occurred some time after the Josephites had received their portion, and when Joshua was dwelling in Timnath-serah. Jos 19:50.]
Fuente: Whedon’s Commentary on the Old and New Testaments
14. The children of Joseph Both tribes selfishly combine to bring to bear upon Joshua, a fellow-tribesman, the pressure of their influence to secure an addition to their portion.
One lot The intimation is, that while Joshua professes to treat them as two independent tribes, he has really given them a lot only sufficient for one.
The Lord hath blessed me hitherto A reference to their tribal supremacy. See note introductory to chap. 16.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And the children of Joseph spoke to Joshua, saying, “Why have you given me but one lot and one portion to inherit, seeing I am a great people forasmuch as Yahweh has blessed me up to now?” ’
When the children of Joseph considered the portion that had been allotted to them they were aggrieved. They did not consider their portion large enough once it was taken into account that much of it was covered by forest and that other parts were controlled by people with chariots with iron accoutrements. They were pessimistic and unbelieving. They failed to see what God and hard work could do. We find later that Ephraim continually had this belligerent attitude in view of what they saw as the importance of their tribe (e.g. Jdg 8:1; Jdg 12:1). They were a prickly people.
Their show of piety, ‘YHWH has blessed me’, hid an ungrateful heart. Their lot had been allocated by YHWH and it was therefore Him Whom they were blaming. They had no doubt sent out scouts to check up on what they were receiving, and their reports had seemingly made them dissatisfied. They had, of course at this stage no real knowledge of what others were receiving, apart possibly from some inkling of what Judah had received. They were simply angry at the size of the task given them and the sparsity of occupiable land in their large allotted area. They were in fact favourably treated.
Their anger was also very much caused by considering what they saw as unfair treatment (regardless of the facts about their allotment). They saw themselves as the equivalent of two tribes and yet only given ‘one lot and one portion’. This again stresses that this was written at a time when their separation as two tribes was still emerging. It had been officially and explicitly started by Moses (Num 1:10; Num 1:32-34) based on the realities of the situation and the need to maintain ‘twelveness’ once Levi were separated off to Yahweh. And the size of their lot had taken it fully into account. (Indeed ‘one lot and one portion’ may have been an admission that they had received extra with their portion in Transjordan).
This kind of incident serves to demonstrate the accuracy and reliability of the narrative. No one would later invent Ephraim’s dissatisfaction expressed thus, or Manasseh’s, and it arose precisely because they were in association with Joshua and with the other tribes, entering the land at the same time. And it would have been pointless had they not believed that Joshua could do something about it.
This incident reminds us of the difficult task Joshua was facing. He had twelve groups all looking suspiciously at what they were receiving and what others were receiving. Each probably thought their task the hardest, and many in the tribes would be begrudging what had been given to others. They had arrived expecting to find a land flowing with milk and honey and had instead found one full of forests and mountains and flowing with chariots.
To have openly given Ephraim and Manasseh two allotments would have caused great ill-feeling There was still too much of a sense among others that they were still one tribe of the twelve. Yet the use of the lot and the extra land in Transjordan had made it possible for them to receive a portion commensurate with their size, and within their allotment each had received separate allotments (we should note that Joshua was also involved in the divisions within the tribes (Jos 17:4-5)). But inevitably in such a situation no one was really happy. They were all jealous of each other. And this was the situation Joshua had to deal with.
So when he replied he had to do so in such a way as to pacify Ephraim and Manasseh and at the same time not arouse resentment among the other tribes, especially as he himself was of the tribe of Ephraim (Num 13:8). Joshua revealed his quality and statesmanship by the nature of his reply. He wanted positively to encourage them into activity and he must not let the other tribes think that the tribe of Joseph were being favoured. And yet he must also not let the tribe of Joseph feel that they were being treated unfairly. It required great tact.
Fuente: Commentary Series on the Bible by Peter Pett
Joshua’s Advice to the Children of Joseph
v. 14. And the children of Joseph, v. 15. And Joshua answered them, v. 16. And the children of Joseph said, The hill, v. 17. And Joshua spake unto the house of Joseph, v. 18. but the mountain shall be thine,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 14. And the children of Joseph spake unto Joshua, &c. The children of Ephraim and Manasseh, just spoken of, came to Joshua, and complained, that the portion which had fallen to them in common was hardly sufficient for one of their tribes, by reason of their great numbers: not that the country assigned to those tribes was so scanty; but it is remarked, that there were many forests to fell towards the mountains, and a number of Canaanites to subdue in the valley. Upon the whole, it is very probable, that the descendants of Joseph flattered themselves that Joshua, who was an Ephraimite, would have a regard for them, and treat them as brothers, without holding them rigidly to those laws which the lot seemed to prescribe in the division of the land of Canaan.
Fuente: Commentary on the Holy Bible by Thomas Coke
The narrowness of Joseph’s boundaries may serve to teach us that even in Canaan causes arise to displease. Alas! there is nothing perfect here below! In the Canaan above Jesus hath ample space, and many mansions, suited to the most capacious desires of his people. Reader! doth not our gracious God sometimes send his people blasting, disappointing providences, on purpose to make heaven more desirable? Doth not Jesus take away those soft pillows we make for ourselves in the bosom of the creature to lean upon, with a gracious design to make us long to return to him and his rest, where alone we can find, rest to our souls? Psa 116:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jos 17:14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me [but] one lot and one portion to inherit, seeing I [am] a great people, forasmuch as the LORD hath blessed me hitherto?
Ver. 14. And the children of Joseph spake unto Joshua. ] Presuming, it may be, on his nearness unto them in blood and kindred, as being of the same tribe. But this did nothing sway him from a course of justice: the sun might sooner be turned out of his track, as it was once said of Fabricius. Joshua will not be partial, or gratify his kinsmen by scanting others, but putteth them upon labour.
Why hast thou given me but one lot?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 17:14-18
14Then the sons of Joseph spoke to Joshua, saying, Why have you given me only one lot and one portion for an inheritance, since I am a numerous people whom the LORD has thus far blessed? 15Joshua said to them, If you are a numerous people, go up to the forest and clear a place for yourself there in the land of the Perizzites and of the Rephaim, since the hill country of Ephraim is too narrow for you. 16The sons of Joseph said, The hill country is not enough for us, and all the Canaanites who live in the valley land have chariots of iron, both those who are in Beth-shean and its towns and those who are in the valley of Jezreel. 17Joshua spoke to the house of Joseph, to Ephraim and Manasseh, saying, You are a numerous people and have great power; you shall not have one lot only, 18but the hill country shall be yours. For though it is a forest, you shall clear it, and to its farthest borders it shall be yours; for you shall drive out the Canaanites, even though they have chariots of iron and though they are strong.
Jos 17:14-15 This may reflect their hope of receiving more land because Joshua was from their tribe. This land was not part of the allotment, but was available for the taking. This also shows how the tribes could get more land. This may explain part of the tribe of Dan’s relocation to the north.
Jos 17:15 Rephraim See note at Jos 11:21. The size of this people group is often emphasized (compare Gen 15:20 with Deu 1:10-11 and also Deu 3:11).
Jos 17:16-17 These tribes (Ephraim and Manasseh) describe the enemies’ strength in hopes of getting an extra allotment, but Joshua reminds them that they had claimed to be strong in numbers (part of the promised blessing of Deuteronomy 27-28). See Special Topic at Jos 11:4 for comments on chariots of iron.
Jos 17:16 Jezreel The name means God sows (BDB 283). Like several names in this list it can refer to a place and a person.
1. a place
a. city – Jos 15:56; 1Sa 25:43
(1) in Judah, Jos 19:18
(2) in Issachar,
b. valley – Jos 17:16; Jdg 6:33
c. district – 1Ki 21:23; 2Ki 9:10; 2Ki 9:36-37
2. a person
a. 1Ch 4:3
b. Hos 1:4
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
children of Joseph = sons of Joseph, i.e. Manasseh. Note their selfishness, so well reproved by Joshua (verses: Jos 17:15-18), who was of that tribe himself.
portion. Hebrew “line”, put by Figure of speech Metonymy (of Cause), for the territory marked out by it (App-6).
forasmuch = to such a degree.
Fuente: Companion Bible Notes, Appendices and Graphics
an Enlarged Inheritance
Jos 17:14-18
The greatness of the children of Joseph did not arise from their numbers; for, according to Num 26:1-65, the two tribes, united, did not much exceed the tribe of Judah. Also one-half of Manasseh was already settled on the other side of Jordan. But they based their claims on the special promises made decades before to Joseph, Deu 33:13.
Very rightly Joshua bade them prove their greatness by their deeds. It is a vast misfortune when children live in the achievements of their parents, instead of standing on their own feet. Besides, they had land enough, if only they would drive out the Canaanites and cut down the shaggy forests that encumbered the soil. All around us are uncleared forests! What a precious promise for us all in Jos 17:18! Let us cut down the wood!
Fuente: F.B. Meyer’s Through the Bible Commentary
one lot: Gen 48:22, Num 26:34-37, Deu 33:13-17
a great: Gen 48:19, Gen 49:22-26
Reciprocal: Num 26:54 – many Num 26:55 – by lot Jos 16:4 – General Jos 17:5 – ten portions Jos 17:17 – Thou art a great Jdg 17:1 – mount 2Ki 6:1 – too strait for us 1Ch 4:10 – enlarge Isa 49:20 – The place Eze 48:5 – Ephraim 2Ti 3:12 – shall
Fuente: The Treasury of Scripture Knowledge
Jos 17:14. Children of Joseph That is, of Ephraim and Manasseh. Spake unto Joshua That is, expostulated with him, when they went and saw that portion which was allotted them, and found it much short of their expectation. One portion Either, 1st, Because they had but one lot, which was afterward divided by the arbitrators between them; or, 2d, Because the land severally allotted to them was but little enough for one of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17:14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me [but] one lot and one portion to inherit, seeing I [am] a great people, forasmuch as the LORD hath {h} blessed me hitherto?
(h) According to my father Jacob’s prophecy, Gen 48:19.
Fuente: Geneva Bible Notes
The extent of the territory given these two tribes was not sufficient for them, in their opinion, so they asked Joshua for more land. He dealt with them very diplomatically by complimenting and encouraging them (Jos 17:18). Their complaint seems to have sprung from a spirit of carnality (cf. Jos 17:16). [Note: See John H. Paterson, "The Touchy Tribe," Toward the Mark 16:6 (November-December 1987):110-13.] They did not share Caleb’s spirit (Jos 14:6-15). Evidently they counted as their land only the parts that were then easily accessible to them. They discounted the forested areas that needed clearing and the parts dominated by the Perizzites and the Rephaim (Jos 17:15). Joshua assured them that when they subdued their inheritance it would prove adequate for them (Jos 17:18).
"The purpose of inserting this episode at the conclusion of the description of Joseph’s portion may be to alert the reader to the fact that the promised land, if it is to be possessed, requires the activity of the tribes, who must not be deterred by the threats of Canaan’s superior military force." [Note: Woudstra, p. 267.]
The writer of the Book of Joshua noted carefully the failures of the tribes to drive the Canaanites out of their territories, as well as their successes in doing so (e.g., Caleb). The extent of their occupation of their land depended on the extent of their ability to annihilate the Canaanites by God’s power.